English
Among those many methods, one of them must be practiced, but it is not certain that all methods must be practiced by one person. Through very diligent and long-term practice, even each method can generate a small realization of warmth. Then, relying on the yoga of the lower gate, one can progress to great warmth and the peak. Therefore, for these yogas, there are two ways: the way of gradual path and the way of sudden enlightenment. If according to the first way, all methods are combined as conditions for one person. That is, for a person who is slightly stable in the generation stage, first, in order to tame the winds, one should slightly learn the yoga of subtle bindus. Then, in order to first control the downward-clearing wind, practice the bindu yoga that takes the tip of the lower nose as the key point. When the secret knot of the channel is untied or loosened, because of that reason, in order to easily untie the knot of the heart channel, one should learn to meditate in the heart. Because it is also related to the tip of the upper nose, it can destroy and purify the knots of all the chakras of the body, with the heart being the main location for the activity of the life wind. When those knots are untied or loosened, in order to fully generate the four joys based on one's own body, practice the yoga of the wheel bindu, just like irrigating water after repairing the canals well, when the paths of the channels are cleared, one relies on tummo to generate the four joys. Even then, when the subtle elements become difficult to dissolve, practicing the yoga of the bindu in the center of the body will immediately bring about various ways of dissolving the subtle and gross elements. Before that, it is okay to practice or not practice the yoga of the lower gate bindu. However, from this stage onwards, the lower gate must be explicitly opened, and relying on it, one can obtain the ultimate completion of the co-emergent mind of the path, which is completely separated, and in the second instant after that, one will be able to achieve the body of mere wind-mind. It is said like this: "By the complete combination of the four times, achievement becomes the supreme of habituation," and "By the accomplishment combination of the yogini, faith immediately and correctly arises." Second, the way of sudden enlightenment.
Chinese
增多的时候，脐轮拙火也增盛，于中脉中燃烧滴降，与前相同。同样，于心间修习时，所有十种风的根本处是心间，身体形成时，也是最初从心间形成。死亡时，最终风和心识也融入心间，因此，心间是所要击中的身体的主要部位。然而，如果没有其他方便的窍诀，脉结是极难解开的，但如果掌握了诀窍的特殊要点，则不需要花费很大的力气。也就是首先，心间被命风所控制的风，以各种方式返回，脉结容易解开时，通过金刚诵，就像用探针清理堵塞的毛毡管一样，脉的通道变得宽阔，脉结也变得松弛。心间的脉结松弛后，脐轮和喉轮也依次变得松弛，喉轮的力量也能影响到顶轮。其他脉轮的脉结松弛后，即使只专注于心间，其他脉轮的风也会回到各自的位置，通过融入等次第，拙火燃烧，由此也能摧毁心间的各种脉结，特别是当成就了如前所述的非共同的燃烧滴降时。如果湿润、温暖和季节的特殊性这三者都具备，就像花朵绽放，果实成熟一样，心间的脉结解开，脉络扩张，风和明点的运行也依次融入那个位置，从那融入中，产生道之喜和胜喜等，与前相同。一般来说，依赖自身身体的圆满次第的主要修法是拙火的火观，但在这里，这个修法是主要的，莲花生大师也只讲述了这个修法。将此修法观想为日月交融，象征着心间的明点安住于赤白明点交融的状态。观想在其中的微细明点，是位于赤白明点中央，具有风和热的自性，是寿命的本体，是最微细的心识所依。将光线和咒语缠绕于其上，是缠绕中央的风。
English
When it increases, the tummo of the navel also increases in power, burning and dripping in the central channel, just like before. Similarly, when meditating on the heart, the root of all ten winds is the heart. When the body is formed, it is also initially formed from the heart. At the time of death, the winds and consciousness ultimately merge into the heart. Therefore, the heart is the main part of the body to be struck. However, without other skillful means, it is very difficult to untie the knots of the channels. But if one grasps the special points of the essential instructions, it does not require much effort. That is, first, the winds in the heart that are controlled by the life force wind return in various ways, making it easier to untie the knots of the channels. Then, by doing the vajra recitation, just like cleaning a blocked felt tube with a probe, the channels become wide and the knots of the channels also become loose. When the knots of the channels in the heart become loose, the navel and throat also gradually become loose, and the power of the throat also affects the crown. When the knots of the channels of the other chakras become loose, even if one focuses only on the heart, the winds of the other chakras will also gather in their respective places. Through the stages of absorption and so on, the tummo burns, and this also destroys the various knots of the channels in the heart. In particular, when the uncommon burning and dripping as described above is accomplished, if the three special characteristics of moisture, warmth, and season are all present, just like a flower blooming and a fruit ripening, the knots of the channels in the heart are released, the channels expand, and the movement of winds and essences gradually dissolves into that place. From that dissolution, the joy of the path and supreme joy arise, and so on, as before. In general, the main practice of the completion stage based on one's own body is the fire visualization of tummo, but here, this practice is the main one. Guru Rinpoche also taught only this practice. Visualizing this practice as the union of the sun and moon symbolizes that the bindu of the heart abides in the state of the union of red and white essences. Meditating on the subtle bindu within it is that which is in the center of the red and white bindus, has the nature of wind and heat, is the essence of life, and is the most subtle support of consciousness. Wrapping it with threads of light and garlands of letters is wrapping the central wind.
Chinese
從那個明點中，產生作為單獨運行的能取所取之風的來源，微細的基風產生聲音和概念，它從上方明點的中心空隙中產生。那風運行的脈，極其微細的三條脈以十字交叉的圖案纏繞，象徵著在束縛明點結合之內旋轉和運行。而且，白色明點是樂，紅色是明，中央的明點是空。七個帶有半邊的圖案，其中的七個是染污意等七種識聚，半邊是阿賴耶識。一般是這樣解釋的。但從瑪爾巴大師的不共口訣中說，說成七個帶有半邊的圖案是隱藏的口訣，實際上是半個和七個。半個代表染污意，六個代表六識聚，日月結合是阿賴耶識。善良的明點是法性，為了表示它沒有被過失沾染，所以是白色；為了表示它遠離戲論，所以是圓形；為了表示它難以理解，所以是微小的部分。七種識聚依賴於半個和七個的脈，阿賴耶識依賴於明點結合。這樣說，顯得非常完善。微細的密咒瑜伽，也與金剛念誦相關的那些，使風能夠運用，並使脈結變得鬆弛，然後通過寶瓶式的修持，首先將諸根門的風逆轉入內，逐漸地融入臍輪，由此能做燃燒拙火等事業。這樣看來，下門密咒瑜伽雖然一切都相互關聯而生起，但如果說僅僅依靠它就能圓滿道，那是不可能的，因為它本身也依賴於調風等其他前行。因此，不可能完全不依賴上門的圓滿次第，所以為了圓滿生起圓滿次第的證悟，上門和下門的瑜伽都需要，僅僅依靠其中一個是不夠的。關於那一點，手印轉為命勤的所有要點，都應當像共同的一樣去了解。在修習那些的階段，修不修三幻身續部的口訣都可以，當生起道的喜樂覺受時，就能夠自發地修持睡眠光明，並且它會變得更好。
English
From that bindu, the winds of grasping and being grasped, which flow as single entities, arise as the basis. The subtle basic wind generates sound and concepts, arising from the central cavity of the upper bindu. The veins through which that wind flows, three extremely subtle veins intertwined in a crisscross pattern, symbolize the rotation and flow within the binding of the bindu union. Moreover, the white bindu is bliss, the red is clarity, and the central bindu is emptiness. The seven patterns with halves, of which the seven are the seven aggregates of consciousness such as afflicted mind, and the half is the alaya consciousness. This is the general explanation. However, from the uncommon instructions of Jetsun Marpa, it is said that describing it as seven patterns with halves is a hidden instruction; in reality, it is half and seven. The half represents the afflicted mind, the six represent the six aggregates of consciousness, the union of sun and moon is the alaya consciousness. The virtuous bindu is the dharmata, and to indicate that it is not tainted by faults, it is white; to indicate that it is free from elaboration, it is round; to indicate that it is difficult to realize, it is a tiny part. The seven aggregates of consciousness rely on the veins of half and seven, and the alaya consciousness relies on the bindu union. This is said to be very perfect. The subtle mantra yoga, also those related to vajra recitation, make the wind workable and loosen the knots of the veins. Then, through the practice of kumbhaka, first the winds of the sense gates are reversed inward, gradually dissolving into the navel chakra, thereby performing activities such as burning tummo. In this way, although the lower gate mantra yoga arises with everything interconnected, it is impossible to say that one can perfect the path by relying on it alone, because it itself relies on other preliminaries such as wind training. Therefore, it is impossible to completely not rely on the completion stage of the upper gate. So, in order to fully generate the realization of the completion stage, both the yoga of the upper gate and the lower gate are necessary; it is not sufficient to rely on only one of them. Regarding that, all the key points of the mudra transforming into life force should be understood as being the same as the common ones. During the stage of meditating on those, it is okay to meditate or not meditate on the instructions of the three illusory body tantras. When the experience of bliss of the path arises, one can spontaneously meditate on the clear light of sleep, and it will become better.
Chinese
当我转变时，在梦境和所有禅定间隙中，会出现各种各样的本尊形象。无论本尊是否显现，显现空性如幻的幻身都会在周围显现。自从仅仅由风心组成的身体成就以来，梦境也仅仅是禅定中的幻相。在所有后得中，都不会与本尊的形象分离。因此，现在初学者如果修习幻相三续的口诀，即使在尚未生起道之喜乐证悟之前，这些与道相符的证悟也会在相续中生起，特别是，生起这些真实的基础非常迅速。因此，被称为金刚萨埵的狮子道。其中，幻相三者是：醒时幻相、梦境幻相和中阴幻相。与此相关联的有三三九种混合：与光明法身混合。同样地，禅定幻相报身，后得幻相化身，深睡眠法身，梦境报身，醒来化身，死亡法身，中阴报身，出生化身混合。或者，光明法身，梦境报身，幻身化身混合，也做成三种，混合的意义是作为道。这些的意义将在其他地方详细解释。第三，关于誓言，有可食的誓言和应守护的誓言两种。第一，通常的可食誓言是：将食物加持成甘露后食用。殊胜的可食誓言是依赖甘露丸。这些也是大誓言的成就。 “应当修持大的日鲁（藏文，梵文天城体，梵文罗马拟音，Ri lu，汉语字面意思：ri lu）。” 以及“拇指和……”等等，以及“是成就誓言的圣者”。从“这在本续中宣说，在其他地方隐藏”之间，详细地解释了，也显示了文字颠倒结合等的加持，在显示行为的词语的附带中也有各种各样的。供养的誓言的可食之物，会供轮是： “瑜伽勇士恒常嬉戏。” 以及“每天念诵饮用。” 等所显示，其他也相应地结合。第二是，虽然在本续中没有详细说明，但是“像那样总是具有恭敬心。”
English
As I transform, various deity images appear in dreams and all meditative intervals. Whether the deity appears or not, an illusory body of emptiness-appearance like a mirage manifests in the surroundings. Since the accomplishment of a body composed solely of wind-mind, dreams also occur solely as illusion in meditation. In all post-meditation, one is inseparable from the appearance of the deity. Therefore, now, if beginners practice the oral instructions of the three illusions, even before the arising of the realization of the joy of the path, those concordant with the path will arise in the continuum, and especially, the arising of those actual foundations is very swift. Therefore, it is known as the lion's path of Vajrasattva. The three illusions are: the illusion of the waking state, the illusion of the dream state, and the illusion of the bardo state. Related to this are the nine mixtures of three threes: mixing with the clear light Dharmakaya. Similarly, the meditative illusion Sambhogakaya, the post-meditative illusion Nirmanakaya, deep sleep Dharmakaya, dream Sambhogakaya, waking Nirmanakaya, death Dharmakaya, bardo Sambhogakaya, birth Nirmanakaya are mixed. Or, the clear light Dharmakaya, dream Sambhogakaya, illusory body Nirmanakaya are mixed, also made into three, the meaning of mixing is to make it the path. The meaning of these will be explained in detail elsewhere. Third, regarding vows, there are two types: vows to be eaten and vows to be protected. First, the usual vows to be eaten are: eating food after blessing it as nectar. The supreme vow to be eaten is relying on nectar pills. These are also the accomplishments of the great vow. "One should practice the great Rilu (藏文，梵文天城体，梵文罗马拟音，Ri lu，汉语字面意思：ri lu)." And "the thumb and..." etc., and "is the holy one who accomplishes the vows." From "This is declared in this tantra, hidden elsewhere" in between, it is explained in detail, and the blessings of reversing the letters and combining them are also shown, and there are various kinds in the incidental words that show the conduct. The food for the offering vow, the tsok wheel is: "The yoga hero always plays." And "reciting and drinking every day." As shown, others are also combined accordingly. The second is, although not explained in detail in this tantra, "always having reverence in that way."